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Jaina Logic
Buddhism emphasises the reality of the particulars in the Sarvästivāda Yogācāra school gives prominence to the units of consciousness and it leads to Alayavijnana. This is also an expression of Vyavaharanayabhasa.
Paryayarthika Naya is the analytic point of view, referring to the words and their meaning. It is a verbal interpretation of the terms used. It has three subdivisions : i) Sabda Naya, 11) Samabhirudha Naya, and iii) Evambhūta Naya. Sabda Naya consists in looking at the functional importance of the terms. The name has a function calling to our mind the object implied by the name However, we very often forget that the meaning of a term is relative and it varies with different context, We emphasize that the meaning is fixed That gives rise to fallacies. Samabhira dha Naya is the application of the Sabda Naya. It refers to the roots of words. For instance, rāja as a person who shines is different from the nppa, a person who rules over men and protects them. Evambhūtu not only sees the difference between words with their different etymologles; but it sees the difference between one and the same word, if it does not signify the meaning denoted by the root in the word. For instance, there is a difference between rāja when he is shining and rāja when he is not shining in this we give a word a fixed meaning, somethings by usage. For instance, a nut' has come to mean in English a showy man.
The Cambridge philosophers and analytic school of philosophy in the present day assert the exclusive application of the form of Paryāya Naya to express Sabda-nayabhasa.
In Evambhūta Naya we restrict the meaning of the word to the very function connoted by the name. It is a specialised from of the Samabhırüdha. For instance, a building will be called a house as long as it is used for residential purposes. But if it is used for office purposes, it will not be appropriate to call it a house.
Sabda naya has reference to the meaning of the word in the context of kala (time), 2) karaka (agent), iii) tinga (gender),